Monday, April 21, 2014

Regarding the Law-Gospel antithesis...

"The law itself does not produce sin; it finds sin in us. It offers life to us; but we, being evil, derive nothing but death from it. Hence, the law works death only in relation to man...

"For the law without Christ has nothing solid about it, and in fact avails us nothing...

"The law in itself is a source of light: but we enjoy its brightness only when Christ appears to us in it...

"In regenerating us, Christ brings the law itself to life, and reveals himself as the fountain of life...

"To put it another way, it is the function of the law to uncover the disease [sin]; it gives no hope of its cure. It is the function of the gospel to bring healing to those who are without hope. The law, in so far as it leads men to put their confidence in it, consigns them necessarily to death. The gospel, on the other hand, leads us to Christ and thus opens the gate to life. Thus, in one word, the property of the law by which it kills, even though not essential to it, is permanent and inseparable from it; for, as the apostle says elsewhere, all those who remain under the law are subject to the curse."

1 comment:

Dan Fuller in The Unity of the Bible (1992, Zondervan). p 181: “In commenting on Genesis 2:17 -do not eat from that tree–Calvin said, `These words are so far from establishing faith that they do nothing but shake it.’ I argue, however, that there is much reason for regarding these words as well suited to strengthen Adam and Eve’s faith

…In Calvin’s thinking, the promise made in Genesis 2:17 could never encourage faith, for its conditionality could encourage only meritorious works. `Faith seeks life that is not found in commandments.’ Consequently, the gospel by which we are saved is an unconditional covenant of grace, made such by Christ having merited it for us by his perfect fulfillment of the covenant of works.

In chapter one of his book, Treatise on the Covenant of Works , John Colquhoun refers to the Sinai covenant as his first proof of the existe...

The Mere Mercy of God

This calling of Abram is a signal instance of the gratuitous mercy of God. Had Abram been beforehand with God by any merit of works? Had Abram come to him, or conciliated his favour? Nay, we must ever recall to mind that he was plunged in the filth of idolatry; and God freely stretches forth his hand to bring back the wanderer. He deigns to open his sacred mouth, that he may show to one, deceived by Satan's wiles, the way of salvation.

But this is done designedly, in order that the manifestation of the grace of God might become the more conspicuous in his person. For he is an example of the vocation of us all; for in him we perceive, that, by the mere mercy of God, those things that are not are raised from nothing, in order that they may begin to be something.

-John Calvin, Genesis, (Banner of Truth), p. 343

"Nor the faith also does not shut out the justice of our good works, necessarily to be done afterwards of duty towards GOD (for we are most bounden to serve GOD, in doing good deeds, commanded by him in his holy Scripture, all the days of our life): But it excludes them, so that we may not do them to this intent, to be made good by doing of them. For all the good works that we can do, be imperfect, and therefore not able to deserve our justification: but our justification doth come freely by the mere mercy of God..." (Thomas Cranmer - Homily of Justification)

Justification-Sanctification/Law-Gospel

In short, I affirm, that not by our own merit but by faith alone, are both our persons and works justified; and that the justification of works depends on the justification of the person, as the effect on the cause. (John Calvin, Acts of the Council of Trent with the Antidote)

The law guides, directs, commands, all things that are against the interest and rule of sin. It judgeth and condemneth both the things that promote it and the persons that do them; it frightens and terrifies the consciences of those who are under its dominion. But if you shall say unto it, “What then shall we do? this tyrant, this enemy, is too hard for us. What aid and assistance against it will you afford unto us? what power will you communicate unto its destruction?” Here the law is utterly silent, or says that nothing of this nature is committed unto it of God: nay, the strength it hath it gives unto sin for the condemnation of the sinner: “The strength of sin is the law.” But the gospel, or the grace of it, is the means and instrument of God for the communication of internal spiritual strength unto believers. By it do they receive supplies of the Spirit or aids of grace for the subduing of sin and the destruction of its dominion… (John Owen, A Treatise of the Dominion of Sin and Grace)